Academic literature on the topic 'Translations from Sanskrit'
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Journal articles on the topic "Translations from Sanskrit"
1
Kuan, Tse-fu. "Tradition and Adaptation." Archiv orientální 83, no. 2 (September 15, 2015): 281–316. http://dx.doi.org/10.47979/aror.j.83.2.281-316.
Full textAbstract:
There was a long tradition of translating Buddhist texts from Indic languages into classical Chinese during the first millennium CE. There have been a number of new Chinese translations of Buddhist texts from Sanskrit and Pali in recent decades. This paper provides case studies that illustrate the various ways in which these modern translations were produced in light of the historical background of traditional translations. When traditional renderings do not suit modern readers for various reasons, translators can take different approaches to adapting their new translations to the readers, such as indirect translation, shifting from source-oriented norms to target-oriented norms, and reinterpreting words from the historical-philological viewpoint. A few instances are cited from the history of Bible translations in the hope of shedding more light on some issues of Buddhist translations, considering certain parallels between the two traditions of translating sacred texts.
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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.
Full textAbstract:
Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.
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Dodson, Michael S. "Translating Science, Translating Empire: The Power of Language in Colonial North India." Comparative Studies in Society and History 47, no. 4 (September 8, 2005): 809–35. http://dx.doi.org/10.1017/s0010417505000368.
Full textAbstract:
Translation has often been characterized as a ‘central act' of European colonialism and imperialism. For example, it has been argued that translation had been utilized to make available legal-cultural information for the administration and rule of the non-West, but perhaps more importantly, translation has been identified as important for the resources it provided in the construction of representations of the colonized as Europe's ‘civilizational other.' In the context of British imperialism in South Asia, Bernard Cohn has persuasively demonstrated the first point, namely, that the codification of South Asian languages in the late eighteenth and nineteenth centuries served to convert ‘indigenous' forms of textualized knowledge into ‘instruments of colonial rule.' Translational technology, in the form of language grammars and dictionaries, Cohn argues, enabled information gathering and the effective communication of commands, as well as the (at least partial) displacement of European dependence upon interlocutors of perceived dubious reliability. Most recent discussions of translation in this context, however, have focused rather more upon the act of translation as a strategic means for representing ‘otherness' to primarily domestic British reading audiences. In this case, the act of linguistic translation is more clearly being enumerated as a practice of cultural translation. English translations of the ‘ancient' Sanskrit texts of India, for example, have been analyzed for the rhetorical work that the text performs in certain contexts. On the one hand, European-produced translations of these texts might serve to reinforce the dominance of a European aesthetic sensibility through a process of ‘naturalization,' in which the culturally-specific is ‘sanitized,' subordinated to a European norm, thereby inherently limiting the ‘artistic achievement' of the colonized. The orientalist William Jones' erasure of the motif of sweat as an indication of sexual interest and arousal in his translation of Kālidāsa's fourth- or fifth-century Sanskrit play Śakuntala is a case in point. On the other hand, literary translations from Sanskrit might also foreground the ‘otherness' of Indian texts and cultural norms through a strategy of ‘foreignization'; that is, by registering for the European reader differences in language and cultural content. For example, European translations from Sanskrit might include anthropological notations which explain the cultural relevance of the text, or might instead adopt an overly literal rendering of prose, thereby foregrounding differences in syntax, vocabulary, symbol, or motif. Both such rhetorical devices, it can be argued, leave the reader tripping over the text, giving him pause to consider the very strangeness of its appearance and contents.
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Misra, Anuj. "Sanskrit Recension of Persian Astronomy." History of Science in South Asia 10 (August 26, 2022): 68–168. http://dx.doi.org/10.18732/hssa75.
Full textAbstract:
In the history of exchanges between Islamicate and Sanskrit astral sciences, Nityānanda's Siddhāntasindhu (c. early 1630s), composed at the court of the Mughal emperor Shāh Jahān (r. 1628─58), is among the earliest examples of a Persian astronomical text translated into Sanskrit. In an earlier study, Misra (2021) described the sociohistorical context in which Nityānanda translated Mullā Farīd's Zīj-i Shāh Jahānī (c. 1629/30) into Sanskrit, and among other things, provided parallel comparative editions, with English translations, of the Persian and Sanskrit text describing the computation of true declination of a celestial object. While Misra's paper focused on the linguistic aspects of the translation process, the present paper studies the mathematics of the three methods of computing the true declination vis-à-vis Nityānanda's recension of his Sanskrit translations from his germinal Siddhāntasindhu to his chef d'œuvre, the Sarvasiddhāntarāja (1638). The paper begins by discussing the transformation of the Sanskrit text from the Siddhāntasindhu Part II.6 to the spaṣṭakrāntyadhikāra 'topic of true declination' in the gaṇitādhyāya 'chapter on computations' (henceforth identified as I.spa·krā) of his Sarvasiddhāntarāja. The metrical verses of Sarvasiddhāntarāja I.spa·krā are edited and translated into English for the very first time. A large part of this paper focuses on the technical (mathematical) analysis of the three methods of true declination, and includes detailed explanatory and historical notes. The paper also includes several technical appendices and an indexed glossary of technical terms.
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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.
Full textAbstract:
The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.
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Italia, Maddalena. "Eastern Poetry by Western Poets: Powys Mathers’ ‘Translations’ of Sanskrit Erotic Lyrics." Comparative Critical Studies 17, no. 2 (June 2020): 205–24. http://dx.doi.org/10.3366/ccs.2020.0359.
Full textAbstract:
This essay focuses on a pivotal (if understudied) moment in the history of the translation and reception of Sanskrit erotic poetry in the West – a moment which sees the percolation of this classical poetry from the scholarly sphere to that of non-specialist literature. I argue that a crucial agent in the dissemination and inclusion of Sanskrit erotic poems in the canon of Western lyric poetry was the English poet Edward Powys Mathers (1892–1939), a self-professed second-hand translator of ‘Eastern’ literature, as well as the author of original verses, which he smuggled as translations. Using Black Marigolds (a 1919 English version of the Caurapañcāśikā) as a case study, I show how Powys Mathers’ renderings – which combined the practices of second-hand and pseudo-translation – are intertextually dense poems. On the one hand, Black Marigolds shows in watermark the intermediary French translation; on the other, it functions as a hall of mirrors which reflects, magnifies and distorts the emotional and aesthetic dimensions of both the classical/Eastern and modern/Western literary world. What does the transformation of the Caurapañcāśikā into a successful piece of modern(ist) lyric poetry tell us about the relationship that Western readers wished (and often still wish) to have with ‘Eastern’ poetry? Furthermore, which conceptual tools can we mobilize to ‘make sense’ of these non-scholarly translations of classical Sanskrit poems and ‘take seriously’ their many layers of textual and contextual meaning?
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Silk, Jonathan A. "Review Article: Buddhist Sūtras in Sanskrit from the Potala." Indo-Iranian Journal 56, no. 1 (2013): 61–87. http://dx.doi.org/10.1163/001972412-620376.
Full textAbstract:
The recent publication of twenty shorter Buddhist sūtras in Sanskrit edited from a manuscript kept in the Potala Palace, with corresponding editions of Tibetan and Chinese translations, when available, is a noteworthy contribution to our inventory of Indian scriptural materials. The present contribution offers several suggestions for improvement to the edited texts in anticipation of their further future study.
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Carling, Gerd. "The Vocabulary ofTocharian Medical Manuscripts." Asian Medicine 3, no. 2 (October 16, 2007): 323–33. http://dx.doi.org/10.1163/157342008x307910.
Full textAbstract:
This paper will give a survey of the Tocharian medical vocabulary as known from fragments of manuscripts preserved in Buddhist monasteries along the Northern route of the Silk Road. The origin of the medical vocabulary reflects the influx of loanwords and cultural influences from neighbouring languages as well as the written lingua franca of the region, Sanskrit. However, different parts of the vocabulary reflect different types of vocabulary, e.g., indigenous words, calques, loan translations or borrowings. Tocharian medical texts represent, in almost all instances, translations from Sanskrit. This has of course influenced the vocabulary, even though traces of an indigenous tradition can be found in the vocabulary.
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Mirzaeva, Saglara V., and Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-55-78.
Full textAbstract:
The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
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Mirzaeva, Saglara V., and Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки." Бюллетень Калмыцкого научного центра Российской академии наук 16, no. 4 (November 27, 2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-16-55-78.
Full textAbstract:
The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
Dissertations / Theses on the topic "Translations from Sanskrit"
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Kania, Stanisław. "A Buddhist critique of the Lokāyata materialism from the 8th century. The Lokāyata-parīkşā Chapter XXII of Śāntarakşita’s Tattva-sańgraha with Kamallaśīla’s Paňjikā. A critical edition from the Sanskrit manuscripts and the Tibetan version, with an introduction and an annotated translation." Doctoral thesis, 2019. https://depotuw.ceon.pl/handle/item/3599.
Full textAbstract:
The following dissertation presents a critical edition and an annotated English
translation of Chapter XXII Lokāyata-parīkṣā (‗Examination of the Lokāyata system‘) of the
Tattva-saṅgraha (‗Compendium of Principles‘) by the 8th
-century Buddhist monk and teacher
Śāntarakṣita, with the commentary Tattva-saṅgraha-pañjikā thereon by Kamalaśīla (also 8th
century). In this chapter Śāntarakṣita attempts to prove the beginninglessness and endlessness
of the dependent arising as taught by Buddha Gautama. In doing so he engages in a fictitious
debate with an adversary representing the now near-forgotten Lokāyata school of classical
Indian materialism (fl. between the 6th and 9th cent.), and refutes the adversary‘s critique of
the concept of rebirth.
In my dissertation I make inquiry into what the text of the Lokāyata-parīkṣā is and
what it says, and I investigate Śāntarakṣita‘s and Kamalaśīla‘s account of the Lokāyata. The
first two questions, which are the central questions of the present work, I answer respectively
in my critical edition (section 2 of the dissertation) and my annotated translation of the
Lokāyata-parīkṣā (section 4). Section 1 (‗Introduction‘) is divided into four parts. Part one
briefly presents the Tattva-saṅgraha and the Pañjikā, and their authors. Part two gives a
(critical) summary of the text-witnesses. Part three examines the purpose and the adversary of
the Lokāyata-parīkṣā. Also discussed in this subsection are some selected problems
concerning the account of the Lokāyata. Part four presents my concluding remarks. The
dissertation also offers an edition of the Tibetan versions of the two texts (section 3), which
allows the reader to consult the Tibetan text with the critically edited Sanskrit text, and the
English translation.
The annotations to my translation provide what I regard as a philological-cumexegetical commentary on the text, namely, their purpose is primarily to examine the variae
lectiones and the emendations, and to elaborate on the often complex discourse (needless to
say, a proper exegesis is a sine qua non for establishing the preferred reading of the text). The
dissertation‘s approach towards the Lokāyata-parīkṣā is, thus, first and foremost philological
and text-critical. The study is augmented by a presentation of the adversary, and an evaluation
of the text as a source-material for the philosophical enterprise of the Lokāyata.
The Tattva-saṅgraha and the Pañjikā were the subject of major studies by two
prominent Polish scholars of the pre-war Warsaw school of Buddhist studies. These are
Stanisław Schayer (1899-1941), founder (in 1932) and first director of the Oriental Institute (from 2008 Faculty of Oriental Studies) at the University of Warsaw, and Arnold Kunst
(1903-1981), student of Stefan Stasiak (Lvov, now Lviv, Ukraine), Schayer, and Erich
Frauwallner (Vienna). Schayer‘s Contributions to the Problem of Time in Indian Philosophy,
published in Kraków, 1938 by Polska Akademia Umiejętności (reedited by Marek Mejor in
2012), presented an annotated translation of Chapter XXI Traikālya-parīkṣā (‗Examination of
[the Doctrine of] the Existence of Three Times‘), with Kamalaśīla‘s commentary thereon,
together with a pioneering study of the Indian notion of time. Arnold Kunst in his doctoral
dissertation, published in 1939 under the title Probleme der buddhistischen Logik in der
Darstellung des Tattvasaṅgraha (Polska Akademia Umiejętności, Prace komisji
orientalistycznej Nr. 33, Kraków 1939), offered an edition of the root text in Sanskrit and
Tibetan, with a German translation, of Chapter XVIII Anumāna-parīkṣā (‗Examination of
Inference‘), with Kamalaśīla‘s commentary thereon. Both works were based on the printed
edition by Krishnamacharya, carefully collated with the Tibetan versions (which were,
additionally, evaluated by Kunst in the preface to his study). In his In memoriam to Arnold
Kunst, David SEYFORT RUEGG (1983: 3) praised the two Polish scholars for having been
‗responsible for inaugurating in Europe the careful study on both a philological and
philosophical basis of Śāntarakṣita‘s Tattvasaṃgraha.‘ I sincerely hope that the research
carried out in the present dissertation proves a worthy addition to the Polish studies on the
Tattva-saṅgraha and the Pañjikā.
Books on the topic "Translations from Sanskrit"
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1949-, Pani Subas, ed. Blue hill, hymns to Jagannatha: Translations from Oriya & Sanskrit. New Delhi: Rupa & Co., 2004.
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Dhirendranath, Banerjee, ed. A book of treasure from Sanskrit literature: A dictionary of Sanskrit quotations with English translation. Kolkata: Sanskrit Pustak Bhandar, 2004.
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Andrew, Schelling, ed. India book: Essays and translations from Indian Asia. [Oakland, Calif.]: O Books, 1993.
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Wendy, Doniger, ed. Hindu myths: A sourcebook translated from the Sanskrit. London: Penguin, 2004.
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A unique collection of twenty Sūtras in a Sanskrit manuscript from the Potala. Beijing: China Tibetology Publishing House, 2010.
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Aḥmad, Jalāl Āl, Ardashīr Muḥaṣṣiṣ, and Sīmīn Dānishvar. Chihil ṭūṭī-i aṣl. Tihrān: Nashr-i ʻIlm, 2012.
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Haksar, A. N. D., 1933-, ed. The courtesan's keeper: A satire from Ancient Kashmir : translation of Kshemendra's Samaya mātrikā from the original Sanskrit. New Delhi: Rupa & Co., 2008.
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V, Raghavan. Prayers, praises and psalms: Selections from the Vedas, Upanishads, epics, Gītā, Purāṇas, Āgamas, Tantras, kāvyas and the writings of the Acāryas and others. Chennai: Dr. V. Raghavan Centre for Performing Arts, 2008.
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1939-, Sarkar Amal, ed. Fragrance from Bengal. N. 24 Parganas: Krishna Sarkar, 1996.
Find full textBook chapters on the topic "Translations from Sanskrit"
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"APPENDIX Select Translations from Sanskrit Histories." In The Language of History, 223–44. Columbia University Press, 2020. http://dx.doi.org/10.7312/trus19704-015.
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Bornstein, Dan. "The Rite of Reception into Jōdo Shinshū." In Lay Buddhism and Spirituality: From Vimalakīrti to the Nenbutsu Masters, 277–80. Equinox Publishing, 2014. http://dx.doi.org/10.1558/equinox.22100.
Full textAbstract:
This chapter is an overview of the rite for the reception of new members into the Ōtani branch of Jōdo Shinshū (Jōdo Shinshū Ōtani-ha), followed by translations of the sections marked with an asterisk. This rite is known as the Kikyōshiki. Where applicable the translation follows the Service Book of the Higashi Honganji (Shinshū Ōtani ha) of the North America District. The word gāthā means “verses” in Sanskrit, and is used here to correspond to its Japanese transliteration ge, as in Shōshinge.
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Atkinson, Simon. "The Yogayājñavalkya – Krishnamacharya’s Main Source on Kuṇḍalinī." In Krishnamacharya on Kundalini: The Origins and Coherence of his Position, 10–30. Equinox Publishing, 2022. http://dx.doi.org/10.1558/equinox.42723.
Full textAbstract:
The Yogayājñavalkya was Krishnamacharya’s source text on kuṇḍalinī. This chapter contains the first detailed critical analysis of translations of the Yogayājñavalkya by two of Krishnamacharya’s long-term students: T.K.V. Desikachar (Krishnamacharya’s son) and A.G. Mohan. It argues that these translators misrepresent the Yogayājñavalkya in different ways. Desikachar mistranslated the Yogayājñavalkya by introducing concepts not in the original Sanskrit text, thereby relocating kuṇḍalinī from the navel to the perineum. Mohan changed the original Sanskrit of one verse without informing his readers, conveniently avoiding content that contradicts Krishnamacharya’s position.
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Pye, Michael. "Introduction." In Lay Buddhism and Spirituality: From Vimalakīrti to the Nenbutsu Masters, 1–20. Equinox Publishing, 2014. http://dx.doi.org/10.1558/equinox.22085.
Full textAbstract:
Early issues of The Eastern Buddhist contain short translations from various Buddhist texts, some of them quite important and all of considerable interest. Since they are set unobtrusively between modern statements and arguments about the nature of Buddhism, and in any case are difficult to locate, they have often gone unnoticed by students. Assembled here is a selection of those texts which have stood the test of time. Drawn from Sanskrit, Chinese and Japanese originals, they mainly reflect the Zen and Shin Buddhist traditions, though in the wider context of early Mahāyāna Buddhism. Drawing them together into one volume brings out the fact that these varied Buddhist traditions are intricately related to each other. The result is an unusual and fascinating reader which would grace many a course in Buddhist studies. This volume presents a variety of texts which express some of the spirituality of the Buddhist tradition in generally accessible forms. For this very reason, and sometimes intentionally, these texts point to a transcending of any distinction between monastic and lay persons. It is in this perspective that we are able to refer to “Lay Buddhism and Spirituality” in the title of the book.
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Obrock, Luther. "Muslim Mahākāvyas." In Text and Tradition in Early Modern North India, 58–76. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199478866.003.0003.
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In his essay on Muslim mahākāvyas, Luther Obrock studies exchanges between the cosmopolitan idioms of Sanskrit and Persian at pre-Mughal Sultanate courts. He introduces three remarkable texts: Udayaraja’s Rājavinoda, an encomium that praises the Muzaffarid Sultan Mahmud Begada of Gujarat using terms adapted from idealized representations of Hindu kingship; Kalyana Malla’s Sulamaccarita, a retelling of both the Biblical narrative of David and Bathsheba and the story of the jinn and the fisherman that appears in the Thousand and One Nights; and finally Shrivara’s Kathākautuka, a translation of Jami’s Yūsuf wa Zulaykhā that effectively transforms the Persian, Sufi-influenced masnavī into a Sanskrit kāvya of Shaivite devotion. These works can be understood as sites of cultural and literary encounter where poets and intellectuals experimented creatively to secure Sanskrit’s continuing relevance in the changing literary ecology of the regional sultanates.
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Biernacki, Loriliai. "Introduction." In The Matter of Wonder, 1—C0P33. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197643075.003.0001.
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Abstract This chapter introduces Abhinavagupta and lays out the argument for the book, proposing that Abhinavagupta’s articulation of panentheism, centered around a foundational subjectivity, may offer a helpful intervention for our world today as we rethink our own relationship to matter. Abhinavapupta’s strategy, rethinking the boundaries of life, matter, and consciousness, offers a way to think through materiality, for a New Materialism in particular, compelling in its decentering of the human. This chapter also discusses the primary source materials, especially the section on cosmology taken from Abhinavagupta’s last extensive Sanskrit philosophical work, the Īśvara Pratyabhijñā Vivṛti Vimarśinī, which is not yet available in translation. This chapter also provides preliminary discussion of the relationship between panentheism and New Materialism, and offers an outline of each of the book’s five chapters.
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Richards, Rashna Wadia. "Translating Cool: Cinematic Exchange between Hong Kong, Hollywood and Bollywood." In Transnational Film Remakes. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474407236.003.0008.
Full textAbstract:
Film historians have long noted the various intertexts of Bollywood cinema, which has historically evolved from the intermingling of Sanskrit drama, folk mythology, Parsi theatre, and ancient religious texts. Comparatively little critical attention, however, has been paid to the ways in which popular Hindi films remake Hollywood films, even though Bollywood films have borrowed consistently from American cinema. Transnational film remakes do much more than reconstruct their narratives to conform to local cultural practices. They engage in intense ideological and aesthetic negotiations, which result in complex performances of resistance, parody, and homage. This chapter explores such negotiations by investigating how Sanjay Gupta’s Kaante (India, 2002) remakes Quentin Tarantino's Reservoir Dogs (USA, 1992), which is itself a remake of Ringo Lam's City on Fire (Hong Kong 1987). Each version of a heist gone wrong emphasises the performance of “cool.” This chapter explores Gupta's cross-cultural makeover by paying attention to the ways in which the idea of “cool” travels across industries and cultures. Such an investigation steers the remake beyond traditional categories of uncritical admiration or derivative plagiarism and allows an examination of the transnational media flows between Hong Kong, Hollywood, and Bollywood.
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Doniger, Wendy. "Introduction." In After the War, 1—C0.N138. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197553398.003.0001.
Full textAbstract:
Abstract The ancient Indian epic the Mahabharata, some 75,000 Sanskrit verses, composed in India between 300 BCE and 300 CE, tells of a great fratricidal war. The final books describe the ethical and philosophical quandary of the survivors, the victors, the five Pandava brothers, led by King Yudhishthira. We learn of the mourning of their women, their magical visions of their beloved dead, and their attempts to find peace in a life of renunciation in ashrams in the forest. Beset by curses from men and women they wronged in the past, some of them destroy one another in a drunken brawl, see their women carried off by bandits, or die in forest fires. Finally, they experience hell and heaven, where they shed the vengeful pride that has kept them from becoming reconciled with their enemies, and they reunite with the gods who had become incarnate in them at the start. The Introduction summarizes the earlier events that form the background to these final books, discusses some of the meanings of the end of the story, and explains the principles that have guided this translation.